of grace—making ready—in the present time, and of glory in the future. But the position is taken, de Penitentia, Dist. 4 [Friedberg, 1: 1234], Hinc propheta, that predestination is twofold: First, the one predestination by which a person is foreordained here to righteousness and the acceptance of the remission of sins, but not for the obtaining of the life of glory.[1] To this predestination the second definition, as given above, does not apply. The other predestination is that whereby a person is predestinated to o btain eternal life in the future. The first kind of predestination follows this, and not vice versa. For, if any one is predestinated to eternal life, it necessarily follows that he is predestinated unto righteousness, and, if he follows life eternal, he has also followed righteousness. But the converse is not true. For, many are made partakers of present righteousness but, from want of perseverance, are not partakers of life eternal. Hence it is said, de Penitentia, 4, Hoc ergo: "Many seem to be predestinate by the merit of present righteousness and not by the predestination of eternal glory." And Gratian grounds this position in the words of the apostle, Eph. 1:3–7: "Blessed be the God and Father of our Lord Jesus Christ who has blessed us with every spiritual blessing in the heavenly places in Christ: even as He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love: who predestinated us unto the adoption of sons through Jesus Christ, according to the good pleasure of His will to the praise of the glory of His grace, which is freely bestowed on us in His beloved Son, in whom we have our redemption through His blood unto[2] the remission of sins."
Further, it is evident that men may be of holy mother church in two ways—either by predestination to life eternal, the way all who are finally holy are of holy mother church,
